the very time that these gateways were erected. A second architrave is placed above the other at a height of 2 feet 2 inches, and is supported by five uprights, of which two are simple continuations of the pillars. This second architrave is 2 feet and

inch in height; and its ends project only 4 feet 2 inches. Five uprights of the same height as this architrave, support a third architrave only 1 foot 9 inches, in height, with diminished projections of 3 feet 11 inches. The ends of the architraves are formed into narrow threaded volutes surmounted by winged lions. The open spaces between the uprights contain small figures of elephant riders below, and of horsemen above; and on the outside of the pillars there are small figures of female dancers.

22. The summit is crowned in the middle by a wheel (half broken) upwards of three feet in diameter, supported by four elephants. On each side, immediately above the pillars, there is a peculiar emblem, which will be described hereafter. Between each of these emblems and the wheel there is a male attend

• See Plate XIV. for one of these dancing figures. The features are quite Tibetan; and this peculiarity is so strong that it has struck others besides myself. Thus Captain Eyre writes to me: "A very remarkable feature in the sculptures is the peculiar Tartar-like physiognomies of the principal figures. How is this to be accounted for? The sculptors must have been familiar with that peculiar form of the 'human face divine,' or they would not so successfully have chiselled it. It seems to me probable, therefore, that the conquering race must have been of Tartar origin." For the complete figure, see the Frontispiece of Fergusson's Illustra

tions.

ant with a chaori, or Tibetan cow's tail. The wheel is the symbol of Buddha; and the peculiar monograph on each side is the emblem of Dharma.*

23. The whole of these gateways, excepting where they abut on the railings, are most elaborately carved.

The faces of the pillars are divided into compartments, each containing a scene either religious or domestic. The faces of the architraves, both front and rear, represent-(1st) sieges; (2nd) triumphal processions either entering or leaving cities; (3rd) adoration of Topes, and of trees; (4th) processions escorting relic-caskets; and (5th) ascetic life in the woods. A short description of these valuable delineations of ancient Indian manners and customs will be given at the end of this account of the Great Sánchi Tope, along with the translations of all the inscriptions.

24. Within the enclosure, and immediately facing each entrance, there is a large figure. Each figure has once rested under a canopy supported in front on a couple of pillars; but these have long since been broken, and the figures themselves have been very much injured. The eastern statue is now lying on its face; but, by digging under it, Lieutenant Maisey discovered that it was a seated figure, which I believe to be that of KRAKUCHANDA, the first mortal Buddha.

* See Plate VII. for a view of the Great Tope, with its peculiar gateways. The wheel, or emblem of Buddha, will be found in Plate XXXI. fig. 2; and the other emblem, which is that of Dharma, in Plate XXXII. fig. 10.

The southern statue is a standing figure, with a halo round the head. To the right and left there are two attendant figures of half size, and a small elephant. This is most probably a statue of KANAKA, the second mortal Buddha. The western figure is much mutilated, and the head is entirely gone. It is seated, and probably represents KÁSYAPA, the third mortal Buddha. The northern statue is seated cross-legged, with both hands in the lap, the palms uppermost. The head is surrounded by an ornamental nimbus. A small figure, sceptre in hand, hovers above each shoulder; and a male attendant stands on each side, with his left hand resting in his girdle, and his right bearing a mace, or chaori. This is no doubt a statue of SÁKYA SINHA, the last mortal Buddha, seated in the very attitude in which he obtained Buddhahood.

25. These four statues are referred to in one of the longer railing inscriptions which has been translated by James Prinsep. Amongst other things this inscription records a gift of money, the interest of which was to be expended in daily lamps, for the four shrines of the four Buddhas. The inscription is very rudely cut, and fully merits the description which James Prinsep gave it, of a "network of scratches." But as the four Buddhas and the four Buddhist shrines are twice mentioned, there is no doubt of the correctness of Prinsep's reading. The date of the

Journal, vi. 459. This inscription is generally called the Hariswamini inscription, from the names of the recorder.

record is doubtful;* but it appears to me to be in the fourth century of the Vikramaditya Samvat. The figure for 300 is clear, and so is that for 1; but the middle figure, which is the same as the letter l, is doubtful. We know that it is not 10, or 18, or 90; and this limits the date within fifty years, between 321 and 371 Samvat, or A. D. 264 and 314. If the Saka era of 78 A. D. was used, the date will range between 399 and 441 A. D. I have used the earlier epochs instead of the Gupta era, because the latter would bring the date of the inscription down to the middle of the seventh century, at which period we know that the alphabets of India were the same as the modern Tibetan. The form of the characters shows that this inscription was not later than the time of the earlier Guptas. The date, therefore, whether reckoned in Samvat or in Saka, will range between 300 and 400 A. D.

26. A few feet to the east of the southern entrance there is still standing the lower portion of a magnificent lion pillar. Other portions of the shaft as well as the capital are lying on the ground to the south. By a careful measurement of the different pieces, I found that the height of the shaft must have been 31 feet 11 inches. Captain Fell calls it 32 feet.† The diameter at the base is 2 feet 10 inches; and at the neck it was only 2 feet 3 inches; the total

See inscription No. 198, Plate XXI. of this volume, for a fac-simile of this date.

+ Prinsep's Journal, iii. Plate XXXI.

diminution, therefore, is 7 inches, or nearly one-fifth of the lower diameter. At 10 feet the diameter is 2 feet 8 inches, and at 21 feet it was 2 feet 6 inches. These measurements show that this pillar had a gentle swell in the middle of the shaft, and that the early Indian architects followed the same practice in this respect as the Greeks. The whole diminution being 7 inches, the proportional diminution (if the sides of the column were straight) would be 2.19 inches at 10 feet, and 4.60 inches at 21 feet. There is thus an increase in the thickness of the shaft of rather more than one inch at two-thirds of its height.

27. The capital of the column is 2 feet 10 inches in height. It is somewhat like a bell in shape, but with a greater swell near the top, and is ornamented with narrow festoons. The bell was surmounted by a corded torus of 4 inches, above which was a plain circular band of 3 inches, surmounted by a very handsome circular abacus 6 inches in height. The abacus is ornamented with some very Grecian-looking foliage, and with four pairs of chakwas, or holy Brahmani ducks. These birds are always seen in pairs, and are celebrated amongst the Hindus for their conjugal affection. They are therefore represented billing, with outstretched necks, and heads lowered towards the ground.*

28. The total height of the capital is 3 feet 112 inches, or exactly one-eighth of the height of shaft.

* See the abacus of the Allahabad Pillar in Prinsep's Journal, iv. Plate IX., or Layard's Nineveh, ii. 295.